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The Gospel of the Grace" 



AND 



The Two Salvations 



GEORGE O. BARNES 




"THE GOSPEL OF THE GRACE" 

OR 

THE THREE-ONE PARABLE 

AND 

THE TWO SALVATIONS 



"To him that workethnot, but believeth on 
Him who justifieth the ungodly" (Romans 4:5) 

"By grace are ye saved through faith" 

(Ephesians2:8) 



BY 

GEORGE 0. BARNES 

evangklis't 



CHICAGO 
THE BIBLE INSTITUTE COLPORTAGE ASS'N 

826 NORTH LA SALLE STREET 



Price: (Paper bound), 15c; 8 Copies for $1.00 



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The White House 






FOREWORD 

Many of my father's friends who re- 
joiced in "'The Gospel of the Grace' 
and The Two Salvations," published 
in London in 1892, have, like him who 
made the crooked places straight for 
them, and reconciled truths that seemed 
to differ, gone up higher, where faith is 
lost in sight. 

But many more remain who will wel- 
come this second edition, which, we trust, 
will carry the "Good News" far and wide 
in this time of dreadful need when many 
have lost faith in God, and broken hearts 
need the "oil of joy for mourning," the 
comfort and strength and assurance which 
this message of God's love carries to all 
who will receive it — the message which the 
author gladly gave his life to deliver. 

Marie Barnes. 
Washington,, D. C. 
March 22, 1915, 



CONTENTS 



Page 
"The Gospel op the Grace' ' - - - - 7-60 

I. A Strange Sight -----. 7 

II. The First Clue 10 

III. The True God 16 

IV. A Cunning Ruse 20 

V. A Thread of Gold 23 

VI. Something Lacking 26 

VII. A Common Error 34 

VIII. The One Condition 38 

IX. The "Best" for Sinners - - - 49 

X. The Elder Brother 53 

The Two Salvations 61-95 



'The Gosfiel of the Grace 

OR, 

2rt£ Three-One ParahJe 



I 

A Strange Signt 



' Then drew near unto him all the publicans and 
sinners to hear him." 



It is not said that they were all converted. 
Perhaps only a few went so far. But 
they " all drew near to hear." None were 
afraid of Him. They did not stand, awe- 
stricken, at a respectful distance, but came 
close, as those who had been made wel- 
come, and who felt that they were in 
place to " draw near to Him." 

Tax gatherers, harlots, thieves, the offal 
of society, the pariahs of the body politic, 



8 "TEE GOSPEL OF TEE GRACE" 

all flocked to hear; and the more they 
heard, the nearer they drew. People who 
instinctively shunned the assemblies of 
Pharisees, who shrank from the approach 
of respectability, or brazenly defied it with 
open and avowed hostility, came pressing 
nearer to this Holy Teacher, as if they 
relished that which was good. Was it not 
a strange sight? 

Suppose some excellent orthodox min- 
ister in the course of his regular per- 
formance of duty, should find, some Sab- 
bath morning, the pews of his church 
crowded with the worst people in town, 
and the pulpit stairs thronged with 
" sinners " of every grade, evidently eager 
to hear him preach, would the sight not 
impress him with its startling strange- 
ness ? And if this singular rush of people, 
not in the habit of attending church, could 
be traced to the sermon of the week pre- 
vious, would not the inquiry be in every 
mouth: What did the minister say to 
produce this extraordinary impression? 



A STRANGE SIGHT 9 

I purpose asking that simple question, 
and seeking an answer from the sacred 
record. The amazing fact, so briefly and 
clearly stated by the evangelist, demands 
an explanation. 



II 

X he First Clue 

" The Pharisees and scribes murmured, saying: This 
man biceiveth sinners and eateth with them." 

Evidently they were both astonished 
and displeased. And the cause of dis- 
pleasure is stated with perfectly clear- 
cut distinctness. They were angry with 
Him for "receiving" and "eating with 
sinners"! Then, they did not "receive 
sinners." They held them at arm's length 
till they were something better. This is 
plain. 

And this at once strikes the keynote to 
the Gospel that drew " publicans and sin- 
ners " to a " near " place, to hear our Lord. 
It was a Gospel that took them in! 
The religion of the Pharisees excluded 
sinners — ipso facto. The Gospel wel- 
comed and saved them — ipso facto. The 
contrast is sharply defined. And, to the 
10 



TEE FIRST CLUE 11 

Pharisee, it was specially clear that there 
was not room in Judea for two such re- 
ligions. So "they took counsel together 
to slay Jesus"; being largely in the ma- 
jority, and having on their side well-nigh 
all the respectability and religiousness and 
learning of the country. The popularity 
of our Saviour among the " common peo- 
ple" at one time was so overwhelming 
that it blocked the way to the fulfillment 
of their designs. But gradually the in- 
fluence of the accredited rulers, of the 
religious teachers, and of the wealthy and 
respectable classes, gained the day, and 
the long-plotted iniquity was at last con- 
summated on Calvary. It is not an ex- 
aggeration to say that the immediate 
cause of our Lord's crucifixion was — His 
persistent teaching of God's love and ac- 
ceptance of sinners. This Gospel was 
charged with being opposed to Moses, and 
the Pharisee was "Moses' disciple." 
Therefore, they slew the Gospel Preacher. 
But was the Gospel opposed to Moses? 



12 "THE GOSPEL OF THE GRACE" 

Is the Bible like " a house divided against 
itself"? If so, "it cannot stand." Surely 
it is not. Old Testament and New Testa- 
ment must be alike, if God is the " same 
yesterday, to-day, and for ever." " I am 
Jehovah; I change not/' saith the Lord. 

The Pharisees had the same Bible as 
our Lord. The Old Testament, from 
Genesis to Malachi, was their "sacred 
oracles" ; Matthew, Mark, Luke, John, 
the Epistles, and the rest, " were not," as 
yet. But out of this same Bible the Phari- 
sees got one God; our Lord Jesus, an- 
other. No Christian hesitates in deciding 
which interpreted the Holy Scriptures 
aright. 

After all, this is the crucial test of 
creeds — the sort of God that each pro- 
duces. All go to the same Bible, and all 
come away with a differing thought. 
About what? We say, vaguely: "About 
doctrines." But a doctrine means, simply, 
"teaching." Teaching about what? This 
question, driven home, reveals, in the last 



TEE FIRST CLUE 13 

analysis of the inquiry, the fact that the 
differences of sect and creed all resolve 
themselves into differing Gods. This is 
startling, but easily demonstrated. If the 
result shall be that Christianity has " gods 
many," it is important, surely, that this 
resemblance to heathenism should be 
known, and put away. 

It follows, then, that as my apprehen- 
sion of God, is really my god, whether far 
distant from "the only living and true 
God," or an approximation to Him; and 
as our best conceptions, in this imperfect 
state, are, in much, m/s-conceptions ; our 
only wisdom is, by careful study of God's 
revelation of Himself, to arrive at the 
nearest approximation of a correct knowl- 
edge of the true God, that we can ; looking 
hopefully forward to the future, when we 
are promised that we shall "see Him as 
He is," and be no longer blinded or misled 
by the fogs and false lights of earth. 

And, further, as Jesus Christ is the full 
manifestation of God — being the "bright- 



14 "TEE GOSPEL OF THE GBACE" 

ness of the Father's glory, and the express 
image of His person " ; the " fulness of the 
Godhead bodily"; and "God manifested 
in the flesh" — our highest wisdom is "to 
look to Jesus," as an object lesson in learn- 
ing to know God, as He really is ; to know 
no God except in the person of His Son; 
and to "bring every thought" — vagrant 
and mistaken as so many of them are — 
"into captivity" to the will of the blessed 
God ; who points all inquirers to the person 
of our Saviour, saying: "Would you know 
Me? This is My beloved Son. Hear 
Him"! Who sees Him, has seen the 
Father. Who looks beyond Him for 
God, gropes in ignorance, or worships an 
idol. 

This will not seem digression if we at- 
tentively consider the controversy — life- 
long — waged between the Pharisees and 
the Son of God. Their conception of 
God, based upon a wrong interpretation 
of Scripture, could not be " given place to 
by subjection, no, not for an hour." It 



THE FIRST CLUE 15 

would have been a betrayal of truth. 
How could He, who was " The Truth," 
allow that? So He fearlessly taught the 
people the exact contrary to that which 
the Pharisees and Scribes inculcated. By 
knowing what He taught, and taking its 
opposite, we learn how far astray they had 
been gradually led by the "traditions of 
the elders." 



Ill 

Xne True God 

" He spake this parable unto them." 

Then He spake three. This is like that 
other grammatical paradox, "Jehovah is 
one Gods"; or, "He called their name 
Adam in the day they were created." 
"Three in one, and one in three," is the 
mystery of Godhead we most steadfastly 
believe, without understanding; and no 
gospel is complete that omits the threefold 
personality and triple energy of the 
august Trinity. This three-one parable 
confirms the truth, that Father, Son, and 
Holy Spirit take equally active parts in 
the work of salvation ; that all are alike on 
the sinner's side, and at the sinner's serv- 
ice; and all, with joy, recognize each suc- 
cess over the powers of darkness, in the 
rescue of the victims of sin and Satan. 

16 



TEE TRUE GOD 17 

The order of the three-one parable is 
the order of saving grace. First: The 
Saviour's finished work. Second: The 
Holy Spirit's application of it. Third: 
The Father's welcome home. Or, as one 
has said: "The blood makes us fit; the 
Spirit gives us power; the Father bids us 
welcome" The order of grace is the 
order of our need; seeing it is our guilt 
and helplessness that call forth that form 
of God's love that we call " grace." And 
the three-one parable is the Master's 
classification of the " wonderful works of 
God," on behalf of His ruined creature. 
Sin may seem a simple thing in its com- 
mission, but extrication from it tasks the 
wisdom and power of God. 

There are three main features in our 
ruin. 1. We are Lost; 2. We are 
Helpless; 3. We are Guilty. So, the 
shepherd seeks the lost sheep, and brings 
it back ; the woman lifts the helpless coin, 
and restores it ; the father runs to meet his 
guilty son, and freely forgives. 

2 



18 "THE GOSPEL OF TEE GRACE" 

We aU know the "Good Shepherd," 
who gives His life for the sheep. It is the 
most familiar figure of the Three — our 
Saviour Christ. We also instinctively 
place the Father, recognizing the God 
and Father of our Lord Jesus Christ in 
Him, who sees the wanderer a great way 
off; has compassion; runs; falls on his 
neck ; kisses ; clothes ; invests with author- 
ity ; and daintily feeds and feasts. 

The "Woman," then, must represent 
the Holy Spirit, unless the third person 
of the Adorable Trinity be altogether 
omitted. The female is bound to be part 
of the "image and likeness of God," un- 
less wholly unrepresented there; which 
cannot be, if, when man was made in 
God's image, "Male and female created 
He them, and called their name Adam, in 
the day when they were created" And 
we have only to " compare scripture with 
scripture" to find that the blessed Spirit 
is the representation of the female in 
Deity. The Spirit brooding in Genesis 



TEE TRUE GOD 19 

1:2; the Spirit conceiving the Saviour, 
both agree with the "Woman" in Luke 
15 lighting her lamp; and never giving 
over the search till she finds her coin. 



IV 
A Cunning Ruse 

"Now the serpent was more subtle than any beast of 
the field." 

In parenthesis, we may here notice that 
Satan has, by a very small trick, turned 
attention away from the main thing in 
these parables to a minor point. Our 
Lord spoke them all, to glorify God. 
Satan has named them, to obscure that 
glory in the full grace of it. For ex- 
ample : he names the first parable " The 
Lost Sheep." Now read the parable, and 
tell me if that is a proper title to give it. 
It is "Hamlet, with the part of Hamlet 
left out." The whole burden of the nar- 
rative is descriptive of the Shepherd's 
action. The sheep is lost — that is all of 
it. The rest is what the Good Shepherd 
does. It ought to be known only as the 
20 



A CUNNING RUSE 21 

parable of the "Good Shepherd." But 
it suits Satan to draw the thoughts of 
men to the sinner and his sins, rather than 
to the Saviour and His salvation; and so he 
suggests that this beautiful, transcendent 
exhibition of God's grace, in the person 
of His Son, shall be entitled "The Lost 
Sheep." Every Sunday-school scholar 
can tell you the story under that name. 
Ask them if they know anything of the 
parable of the " Good Shepherd," and 
they will look bewildered, or point you to 
the tenth chapter of John, as the only 
scripture answering your question. 

So with the second parable. Who ever 
heard of the parable of the "Good 
Woman" ? Who has not heard of the 
"Lost Coin"? 

As for the third of the lovely series, it 
would seem akin to blasphemy to change 
the "Prodigal Son," for the "Good 
Father." Yet, in all three, the moment 
you examine them carefully, this dispro- 
portion between popular title and essen- 



22 "THE GOSPEL OF TEE GRACE" 

tial contents becomes apparent. Each 
name is like a story with the Hero left 
out. 

This is diabolical — nothing less. There 
is set purpose in it. The great strategist 
is seen at work here. The last thing he 
wishes to give prominence to is the dear 
work of God. Anything but that. From 
first to last, the eye of the sin-hunted, 
devil-oppressed creature must be turned 
away from the only refuge. And here, 
the change of titles is only a small part 
of a consistent and coherent scheme with 
this deadly end in view. Who that has 
passed over the long road that the adver- 
sary marks out for unwary feet, and has 
been kept for weary days, months, or 
years, looking at self, and so debarred 
from coming to the Saviour, at once, for 
peace and safety, but can recognize the 
tempter's "plan of campaign"? 



V 
A Tkread of Gold. 

"Likewise, I say to you, there is joy in heaven." 

There is a feature of these parables of 
grace that catches the eye, the ear, the 
heart, at once, like a golden thread in the 
fabric of the loom. I mean the thrice- 
repeated note of joy, that rules the har- 
mony of this sacred " Idyl of the King." 

"Likewise, I say to you, there is joy in 
heaven"; "joy in the presence of the 
angels"; "music and dancing" in the 
Father's house. It is unmistakable — this 
jubilant happiness. 

And the joy is not the joy of sheep, or 
coin, or son; but a higher, holier thing 
than that. Doubtless the poor, tired 
sheep was glad, in its dumb way, to get 
back to a fold of comfort after its perilous 
wanderings. And the son, in a higher 

23 



24 "THE GOSPEL OF THE GRACE" 

sense, was glad to taste the cheer of the 
feast prepared for him. But that joy 
was "no joy at all by reason of the joy 
that excelled" it, far — the delight of the 
Shepherd; the Woman; the Father; in 
getting back that, so dear, though, for a 
time, so lost. 

Notice how tenderly the shepherd — 
after his weary tramp, which might well 
have been an excuse, if not justification, 
of a hot word of reproach — lifts the ex- 
hausted creature, and lays it on his 
shoulder, "rejoicing"; and returns, thus 
laden, on the homeward road, without a 
harsh thought, to mar the perfect grace 
of the action. 

And mark how "diligently" — the 
whole heart in it — the search is prose- 
cuted for the missing coin ; and how, when 
found, the joy of finding is too full to be 
contained, and must be shared with 
others, if only for relief. 

The Father, too, forgets everything 
but the love, that puts wings of swiftness 



A THREAD OF GOLD 25 

on the feet of age; and runs, afar, to 
meet the poor child over whose absence 
he had only mourned; with no hard in- 
termingled thought, to kill the tender- 
ness of the grief. As for anything but 
the single fact, that he is glad to have 
him back again — there is nothing in the 
narrative but that. 



VI 
Something Lacking 

" Thus ye make Scripture good with your traditions." 

Brought up in certain logical or theo- 
logical systems, as most of us are, when 
we get over the fresh pleasure of perusal 
of this artless narrative, there steals over 
our minds a sense of something wanting, 
to complete the plan of salvation here 
sketched. We miss the doctrines we 
have been carefully taught to reverence; 
and without which, we can only look 
upon any scheme as incomplete, even if 
set forth by Him who "spake, as never 
man spake." 

For one thing, I fail to find in all these 
graphically described dealings of a sin- 
ner's Saviour, a trace — even the faint- 
est — of that "satisfaction of justice," 
that I have been trained from childhood 
to regard as a sine qua non. 

26 



SOMETHING LACKING 27 

Can it be possible that our Lord should 
leave that out, in setting before us the 
modus operandi of a sinner's salvation? 
If it be so indispensable, is it credible that 
He could leave us so cruelly in the dark 
about it? Or — and the thought seems 
like a lapse into infidelity — can it be, that 
no such thing exists, save in the busy 
brains of theologians? I seem shut up to 
this, when I come to reflect upon the sub- 
ject, all round. 

The parables, three, are evidently ex- 
haustive. They fill the whole circuit of 
my real need. There is pity and "to 
spare," like the bread of the Father's 
house. There is power to save. There is 
all the love I can rest upon, and more 
besides. There is not only salvation, but 
a sweet salvation, making me to feel at 
ease in being saved. God is good, though 
I am bad. " Sin abounds, but grace much 
more abounds." Yes, all I really want is 
there; just in the way I want it. And 
yet! — my system is not there. It would 



28 "THE GOSPEL OF TEE GBACE" 

demand a kick of the shepherd's foot, or 
a blow of his crook, to make the poor 
sheep conscious of how grievously it had 
transgressed in leaving the fold. Mercy- 
is all very well — but only mercy, after a 
painful and faithful exhibition of sin and 
wandering. Is there not "justice" to be 
satisfied, as well as heart yearning? My 
system demands that the Father should 
only show His love, after the claims of 
His inexorable rectitude had been met. 
There must be a full and satisfactory 
arrangement of the matter of the squan- 
dered patrimony, before the wanderer 
can be welcomed. Either, someone must 
step in, and promise to repay principal 
and interest of that wasted inheritance, 
or the boy must promise to refund it by 
instalments. This latter seems to have 
been in the Prodigal's mind, as the only 
feasible plan that he could devise — sit- 
ting, disconsolate, beside the swine- 
trough. 

But, marvellous to relate, there is no 



SOMETHING LACKING 29 

hint of anything like this. The Father, 
of Scripture, asks no other warrant for 
free forgiveness than His own abounding 
love. The narrative reminds me of the 
generous creditor of the two debtors, who, 
"when they had nothing to pay, he frankly 
forgave them both." Oh, praise the Lord, 
for that qualifying adverb, "frankly"! 
How like the "rejoicing"; "diligently"; 
"had compassion" of Luke 15! And 
how dismally would the Italian monk 
Anselm's theory of forgiveness and atone- 
ment break in upon this lovely "plan of 
salvation " ! 

Forgiveness — bought and paid for! It 
matters not by whom, and under what cir- 
cumstances. The pardon that is bought, 
is robbed of all that makes it priceless. 
No so unworthy thought of our God could 
have found entrance, save under cover of 
darkness — the gloom of an age, we all 
combine in calling " dark." Well did 
Satan choose his time. The latter half of 
the eleventh century was that "darkest 



30 "THE GOSPEL OF THE GRACE" 

hour before the dawn," when he suc- 
ceeded in substituting God for himself; 
and taught men to believe that what his 
malevolence and hatred alone could do, 
the God and Father of our Lord Jesus 
Christ did. O sorrow! That such a 
devil's lie should ever have found an en- 
trance! 

Thus went out, in darkness, the faith 
of the "holy men of old," held for one 
thousand years after Calvary; that the 
Redemption Blood of Calvary was paid 
to buy off our hated adversary; and the 
Ransom Price was the purchase of our 
freedom from the power of the hateful 
robber, who held us captive, and under 
sentence of death. And, in its place, 
came in the hideous slander against the 
" Father of mercies, and God of all 
grace," that He demanded full payment 
to be made to His outraged justice; that 
nothing would appease Him but blood; 
that unless that were accorded, He would 
be our eternal enemy; inflicting eternal 



SOMETHING LACKING 31 

torments on us; yet all, leaving His rag- 
ing justice still unsatisfied, and hungry 
for never-ending inflictions. To one de- 
livered from the nightmare of such a fe- 
rocious dogma, it seems incredible that 
the human mind could ever take in such 
a palpable contradiction to every other 
known attribute of God; or be inveigled 
into accepting any such dishonoring 
thought of the God who gave His Son, 
in love, to die for us. But such is the 
power of early training. Taken young 
enough, we could have been trained to 
feed on human flesh, as easily as on fish 
or fowl. And so, this inhuman and un- 
godlike theory is even gloried in, when, 
for long, believed. I am thoroughly glad 
the Saviour never even hinted at such a 
thing, in this sweetest of all sermons, on 
God's way of saving sinners. 

If it be objected, that neither did He 
give a hint in all this chapter, of any 
atoning work, and that the reasoning of 
the few preceding paragraphs proves 



32 "TEE GOSPEL OF TEE GRACE 99 

too much; I answer: It needed not here 
to speak of salvation in any other light 
than that related to our attitude towards 
God, and His attitude towards us. I do 
not need, in order to be saved, to know 
the how, the why, the wherefore; I only 
require to know that God is my friend; 
that, so far as He is concerned, there is 
not a straw in the way of coming back 
to Him; that my sins interpose no barrier 
at all; that the door of welcome stands 
wide open night and day; and that, what- 
ever difficulties may interpose in other 
directions, His love has overcome them 
all; so that in good faith, and without a 
cobweb of drawback, He can bid me come 
unto Him, and He will rest me. All this 
I may be sure of, without any particular 
knowledge of what His love and power 
have wrought for me in the way of pay- 
ing my obligations and overcoming my 
foes. All that, I may find out after- 
wards, and do, from other scriptures. 
But our Lord here is only telling out 



SOMETHING LACKING 33 

simply how a sinner — lost; helpless; un- 
worthy; — may be saved. 

But if God's justice, instead of the 
devil's rapacity, demands a sacrifice, then 
no information concerning the removal of 
that difficulty is given; and I know that 
something is removed; and — more than 
that — how it has been taken out of the 
way. Because the difficulty lies between 
God and my soul, I must have full infor- 
mation ; because I am to come to Him. I 
must be fully, reasonably reassured, as to 
the method by which the barrier has been 
taken away. If there had been any diffi- 
culty of the kind, our Saviour would have 
surely mentioned it. As He does not, I 
am certain the difficulty had no existence. 
And I am glad to be sure that His love is 
wide and deep enough to take in all my 
sins, and cover them for ever in unsounded 
depths. 



VII 
A Common Error 

"I will go unto my Father and will say." 

Ever since, in Eden, " that old serpent 
the devil," played upon man's sense of 
guilt, and persuaded the fallen creature 
that God was against him, and would 
surely punish him for his sin if He 
caught him; and then persuaded him to 
hide away from his Maker, behind the 
trees of the garden, as soon as he heard 
His voice; ever since then, I say, he has 
succeeded, most easily, in beguiling men 
into the belief that God has something 
against them. They are slow to believe 
that He is not now " imputing unto men 
their trespasses"; but they are swift to 
credit the falsehood of Satan, that He is 
enraged and angry with them so long as 
they remain away from Him. This false 
thought leads to all manner of propitia- 

34 



A COMMON ERROR 35 

tory actions; and evidently was the 
groundwork of the Prodigal's plan to 
soften the displeasure of his Father. 
First, he " would say " ; and then he made 
up his little propitiatory speech, as he sat 
beside the swine-trough ; winding up with 
a proposal to work out his indebtedness. 
Concerning which, this is clear in general : 
First. That a premeditated speech is not 
one in which one looks for the "fulness 
of the heart." That comes out spontane- 
ously. And, second, he was not allowed 
to carry out his speech-making — it was 
utterly needless. 

I think we must read in the Father's 
loving response to the son's attempt to 
get out the made-up speech concocted in 
the foreign land. It must, in reality, 
have been interpolated something like 
this: 

Son: "Father, I have sinned against 
heaven " 

Father: " Bring the best robe and put 
it on him." 



36 "THE GOSPEL OF THE GRACE" 



Son: "And in thy sight- 



F other: "Bring my signet ring and 
put it on his finger." 

Son: "lam not worthy " 

Father: " Bring shoes for his feet." 

Son: " To be called thy son " 

Father: " Tell them to kill the fatted 
calf: let us be merry." 

The poor boy went no further. The 
last clause of his poor, little, useless 
speech died upon his lips — drowned in 
love, and tears of joy, and kisses. 

This is God's way of securing grati- 
tude, unswerving loyalty, joyous obedi- 
ence, and a love that thinks no more of 
wandering from the paternal roof. And 
it is the only way. An appeal to lower 
motives will only work temporary changes 
in conduct. It is but a house built upon 
sand, and the floods will find the weak 
spot in due time. But "Love and noth- 
ing else" is a rock that will never move. 
Wherever failure ensues, be sure love has 
not been "shed abroad": it only has 



A COMMON ERROR 37 

been received in vagrant drops, or feeble 
rills, mingled with other streams of in- 
fluence that have diluted its power. 

How many of us know bitterly, in well- 
remembered backslidings, how easily we 
slip away from "first love," where fear 
of hell drove us to the God, who threat- 
ened to send us thither if we did not ac- 
cept His terms. This hideous idol of 
theology or mythology, with the olive 
branch in one hand, and the thunderbolts 
of wrath in the other, finds no place in 
our Lord's "discourses of salvation," in 
Luke 15. We have a better God than 
"Jupiter Tonans" 



VIII 
The One Condition 

" One sinner that repenteth." 

I am not afraid of the word, because 
an unconditional salvation is not known 
to Scripture. There is such a thing as 
presenting grace in such a way as to 
destroy responsibility. In truth, they 
run side by side. 

However perfect and complete the pro- 
vision made by the love of the Lord, it 
waits upon the feeblest sinner's accept- 
ance, before it can become efficacious. 
That alone explains why, at the end of 
six thousand years, salvation seems,, prac- 
tically, a failure. It is the insanity of rea- 
soning to suppose that our God, after 
all His painstaking care in providing a 
remedy for sin, can complacently view a 
lack of success in its application, that 
consigns millions of those, for whom 
38 



TEE ONE CONDITION 39 

Christ died, to unspeakable woe and 
disaster. 

The cause must lie beyond His own 
choice and in the human will, unless He 
be wholly responsible for matters as we 
find them; and everything is going ac- 
cording to His " good pleasure," and the 
fixed purpose of His inflexible decree. 
To those who have the heart to believe 
that, I have nothing to say, but must leave 
them to their theory of the Divine gov- 
ernment. But to those who believe that 
our God is grieved over man's obstinacy 
and estrangement: who are thoroughly 
persuaded that He is not, in the least, re- 
sponsible for the horrible condition of 
earthly affairs, and that the whole energy 
of His grace and power is exercised in 
trying to save Satan's victims, and to 
thwart Satan's deeply-laid plans : to such 
as love Him because of His love to us, 
and because He is working out a plan of 
His own, under fearful difficulties, it will 
be a joy to know just what the Lord 



40 "THE GOSPEL OF THE GRACE" 

means when He limits the " joy in heaven, 
in the presence of the angels," over the 
" sinner that repents/' 

The word translated " repenteth," fur- 
nishes no philological difficulty whatever. 
It is a compound term whose significance 
is perfectly plain. Metanoia=Te$ent- 
ance, means simply a " change of mind." 
Meta is a Greek particle of change, in 
common use. Noios has no obscurity at- 
tached to it : " mind " is its equivalent, ac- 
cording to lexicographers. We have 
words of like form transferred bodily 
into English from the Greek, that clear 
up the point thoroughly. Take "meta- 
morphosis," for example. Meta=2L 
change; and morphosis=i brm: meta- 
morphosis = a change of form. So 
meta=a, change, noios=the mind: meta- 
noios=a change of mind. For the pres- 
ent, let us not try to analyze the partic- 
ular "change of mind" that is indispen- 
sable to salvation, but stick to our word. 
This, any Greek scholar will tell you, is 



TEE ONE CONDITION 41 

the only radical meaning of the word now 
in consideration. Doubtless, like a host 
of other words, popular use may attach 
other meanings to it. But the word, as 
used 1,900 years ago, is what we want. 

The significance attached to it, as theol- 
ogy has taken it up for its own uses, is 
nothing to us in this inquiry. A " change 
of mind" is its meaning, whatever that 
term may import, as we " compare scrip- 
ture with scripture." Let us examine 
enough to settle that point. 

"Repentance towards God, and faith 
towards our Lord Jesus Christ." That 
is an excellent starting-point; it gives me 
a desirable clue. If you tell me I must 
"change my mind," or be lost — as, "un- 
less ye repent, ye must perish," undoubt- 
edly means — I am at once set upon the 
inquiry, "Repent about what?" The 
verse above quoted is a finger-board, 
pointing down the right road. God is the 
object of my repentance, as certainly as 
"our Lord Jesus Christ" is the object of 



42 "THE GOSPEL OF THE GRACE" 

my faith. I am at once turned away from 
wrong objects by this peremptory de- 
mand. 

"Change my mind towards God?" 
How is that? At once, I turn to what I, 
in common with my race, think of God. I 
find, on a moment's reflection, that the 
common idea of God is that entertained 
by Adam, and not improved upon, but 
rather intensified, in all the years inter- 
vening. Men "flee from His presence" 
in fear, now, as then. They are in terror 
because of His supposed anger against 
them; they believe He is bent on punish- 
ing them for their sins; they think He is 
marking their wrongdoings and short- 
comings, in a " book of remembrance," to 
be used against them in a coming day; 
they, therefore, naturally recoil from 
Him, because they suppose that He re- 
coils from them. 

Now, unless " we change our minds to- 
wards God" we are lost; for the simple 
reason, that voluntary departure from 



TEE ONE CONDITION 43 

His presence means, casting ourselves 
into the arms of His enemy and ours; 
whose "tender mercies are cruel"; leav- 
ing us to imagine what His rugged wrath 
will be. Now, as long as we have this 
wrong mind about, or "towards" God, 
we will never come to Him, and be saved 
by coming. "Change of mind," there- 
fore, lies at the "root of the matter." 
When I change my mind, little or much, 
it must always be "towards" Him; for 
all my imchanged mind is away from 
Him. How sweetly simple! I do not 
need to study the nature, character, desert 
of "sin" in general; or my own "sins" 
in particular. All that will leave me with 
an unchanged mind in the only saving 
direction. I have the choice to be driven 
by my sins, or drawn by my Saviour. 
Alas! most accept the former alterna- 
tive — to find by frequent distressing falls, 
and a life of unresponsive duty-doing, 
how inferior is fear to love. So, our 
Saviour has nothing mingled with love's 



44 "THE GOSPEL OF THE GRACE" 

invitation — " Come unto Me." " Perfect 
love casts out fear," if we will only 
hearken to Him, as the Father bids us. 

Safe by His side — saved for ever — He 
then teaches His "friends" whom .to 
ce fear" I say unto you, my friends, fear 
him who, after he hath killed the body, 
hath power to cast both soul and body 
into Gehenna. Yea ! I say unto you, "fear 
him!' Noah was "moved with fear" to 
prepare an ark, long after he had been 
counted " perfect " ; i. e. } fear of what was 
coming. Thus we, too, are exhorted to 
" pray always, that we may be accounted 
worthy to escape the things coming upon 
the earth" — as Noah was — "and to stand 
before the Son of man." 

But this only puts fear in its right 
place, and its object, the right person — 
even the Devil. Need I say that Satan 
has dislocated everything; injected terror 
of God into human hearts ; changed " fear 
of the Lord" into being afraid of God, 
and, in the doubt and confusion, hidden 



TEE ONE CONDITION 45 

himself completely from view; while, like 
a skilful performer on an instrument, he 
plays upon our sense of guilt so adroitly, 
that we are easily persuaded that sin is 
the great barrier between us and God; 
that we need to be sorry for sin; repent 
of sin; put away sin; and so the eye is 
quite turned away from the Saviour, and 
" repentance towards God " is completely 
lost sight of. 

There is joy in heaven when even one 
sinner " changes his mind " towards God, 
and, instead of running away from Him, 
rushes into His arms, believing in His 
goodness ; His love ; His unchanging pur- 
pose to "seek and save the lost"; His 
open-armed willingness to receive us at 
any time, and just as we are; and the cer- 
tainty that the best in the house is ours, 
if we will but take it. 

But over a poor grovelling "creature 
of the dust," bewailing his sins; calling 
himself " no longer worthy to be called a 
son"; thinking God is so angry with him 



46 "TEE GOSPEL OF TEE GRACE" 

that He will not receive him till he has 
done due penance; there can only be dis- 
tressful sorrows, because of his ignorance 
of God, and his hesitation to come to Him. 
Oh, the dreary delays that men have made 
just here; because they did not know that 
" repentance unto lif e " meant a " change 
of mind towards God" instead of a 
change of mind about themselves! 

When Peter said, on the Day of Pente- 
cost, "Repent," it was to men who had 
changed their minds about themselves, 
and now knew that they had sinned. But 
he utterly ignores this change, as if noth- 
ing saving had occurred — as, indeed, noth- 
ing had. " Repent " meant, " change your 
mind about God" He has nothing against 
you ; He is not imputing sin at all. Your 
minds are off, " on the wrong tack " alto- 
gether. Think better of God. He is your 
Friend; and that very blood He shed, 
flowed to pay the redemption price for all 
your sins: the ransom from the hands of 
your enemy. 



TEE ONE CONDITION 47 

" Then they that heard the word gladly 
were baptized." So, the saving change 
was from sorrow to joy; not plunging 
themselves in grief and misery. When 
we rejoice, there is "joy in heaven" Till 
we know God well enough to be glad in 
Him, there is nothing in the celestial 
world but anxiety and alarm for us. 

Thus we find that "repentance" and 
" faith " are, in an important sense, inter- 
changeable terms, in Scripture. Not ex- 
actly identical, for the Bible differen- 
tiates them. It is "repentance towards 
God; faith towards our Lord Jesus 
Christ/' And again, "Repent and be- 
lieve the Gospel." We must neither con- 
found terms, nor their Scriptural order. 
Repentance is first, belief second. God, 
the Father, is the object of one; Christ, 
the Son, is the object of the other. Yet 
we may be sure that one cannot be with- 
out the other. Like the reflection of one's 
face in the glass, the one cannot be with- 
out the other. Yet, "each in its own 



48 "THE GOSPEL OF THE GRACE" 

order " — the look must precede the reflec- 
tion. So we may be sure, while strictly 
observing the Divine order, no one can 
have "repentance towards God" without 
"faith towards our Lord Jesus Christ."" 
Nor can one " believe in Christ " who has 
not "changed his mind towards God." 
This explains why, at times, only faith 
is enjoined; at others, only repentance. 
The Pentecostians never heard the word 
"faith"; nor did the Philippian jailer 
hear the word "repentance." Yet both 
did both, we may be sure. 



IX 
Tne "Best" for Sinners 

" The last shall be first" 

We must not go beyond the Saviour's 
design, in the three-one parable. He takes 
up the taunt of the Pharisees, and only 
tells what God does for " sinners." " Out 
of the eater came forth meat." As the 
defections in Corinth brought out the fif- 
teenth of I Corinthians in all its glory, 
so the hateful scorn of scribe and Pharisee 
drew forth the fifteenth of Luke. 

How does it happen that the garment 
that clothes the Prodigal's nakedness is 
called the "best robe"? And the ring 
upon his finger is in the same line of su- 
perlative blessing. It is the signet ring, 
that is placed there, and the act entrusts 
all the Father is worth to that worthless 
son. It is all most significant — not to fur- 

4 49 



50 "THE GOSPEL OF THE GRACE" 

ther speak of the "fatted calf," for the 
feast of rejoicing. It tells out a lesson 
we much need to learn. It is human na- 
ture to exalt itself, whoever may suffer; 
and this tendency runs into our religion, 
as into everything else. That part of it 
that is dependent on our zeal and activity 
is thought much of; spoken much of; un- 
til, by an insensible and insidious progress, 
it " exalts itself against all that is called 
God," and then it becomes another " Anti- 
christ." " Even now are there many anti- 
christs," we can repeat in this nineteenth 
century, with deeper emphasis than John 
could in the first. 

There are two salvations. One is all 
of God; the other brings man in as a 
fellow-worker. And this last would, in 
its arrogance, elbow the first into a sub- 
ordinate place, if allowed to have its self- 
ish way. 

How often do we see and hear, in this 
day, the work of Christ for a sinner, as- 
signed to an inferior position, as compared 



TEE "BEST" FOB SINNERS 51 

with the " growth in grace " ; " the work of 
faith"; "the labor of love"! A "sinner 
saved by grace " is well enough in its way, 
some say; but not to be compared, for a 
moment, to the ripened saint, bringing 
forth the fruits of righteousness. The 
justified sinner is, at best, a mere "proto- 
plasm" needing development, before it 
can be said to be anything worth mention. 
All this unscriptural line of thought 
goes down before our parable. The sinner 
has the very best that love can bestow. The 
place of highest honor; the best robe; the 
signet ring; and the fatted calf. And this 
superiority is most appropriate, look at 
it from what standpoint you will. 

It is right that the free gift of God 
should hold the first place. It is the 
rounded, finished work of Christ, for us 
sinners, that is represented in this love-gift 
of the heavenly Father. It is the "wis- 
dom of God and the power of God " com- 
bined, that saves a sinner ; and it needs no 
"development" to make it perfect. 



52 "THE GOSPEL OF THE GRACE" 

Again, the sinner saved is " a new crea- 
ture in Christ Jesus"; not a baby, to be 
developed, but a perfect creature in 
Christ, as was Adam the first ; nay, more, 
as is Adam the second: for "as He is, so 
are we in this world." Babyhood there is, 
and must be, in all that requires develop- 
ment in this deviVs world, where every 
form of life must struggle on from good 
to better if it would make progress. But 
this sinner's salvation is God's work alone, 
and Satan cannot mar it any more. It 
comes through the God-man, who, 
"through death, destroyed him that had 
the power of death, that is, the devil." It 
is, therefore, beyond the reach of the de- 
stroyer. How dishonoring to "our God 
and to His Christ," to ascribe to them an 
imperfect work! " As for God, His work 
is perfect" And the work of Christ for 
a sinner is as much superior to the work 
of a sinner for Christ, as our Lord is above 
us. The " servant is not greater than his 
Master." 



X 

The Elder Brother 

" Now his elder brother was in the 

I do not see how we can make Pharisees 
out of the " ninety and nine who went not 
astray " ; the coins not lost ; nor the " elder 
brother," who could truthfully say, 
"neither transgressed I at any time thy 
commandments." Our Lord never took 
a Pharisee at his own valuation, nor coun- 
tenanced an error by silence. These were 
bond-fide statements of facts, either as- 
serted in terms, or expressly endorsed, by 
permitting them to pass unchallenged. 

We must go farther afield for counter- 
parts to these. I cannot find them nearer 
than the angels, who kept "their first 
estate" unimpaired. And these fit the 
conditions in every particular; whether we 
consider the peculiar phrase, " he left the 
ninety and nine in pasture" (the true 
53 



54 "TEE GOSPEL OF THE GRACE" 

meaning of "wilderness"), or study the 
verisimilitude of "elder brother," or his 
language : " Lo, these many years have I 
served thee, neither at any time trans- 
gressed thy commandments." All arrive 
at the same conclusion. We were "made 
a little lower than the angels," and after 
them in point of time. Therefore are we 
fitly the "younger." 

Now we come, also, to a strange thing 
that crops out systematically in the sacred 
record, and here finds a culminating men- 
tion. I refer to that mystery of grace 
compressed in the sentence: "The elder 
shall serve the younger." It begins in the 
lives of the twin brethren born outside 
Eden — this preference, at least, of the 
younger; it is emphasized in the histories 
of Ishmael and Isaac: Esau and Jacob: 
Reuben and Joseph : Manasseh and Eph- 
raim: Eliab and David: Ishbosheth and 
Solomon: until we find it reappearing in 
the younger son of the Saviour's three-one 
parable. 



, 



TEE ELDER BROTHER 55 

This is a very remarkable thing, 
whether we find the clue to it or not. Hap- 
pily the Bible furnishes the explanation of 
this constant and extraordinary choice. 

"A certain King made a marriage for 
His Son." Like Abraham of old, He 
would not take the Bride from those 
" among whom He dwelt " — but from His 
"kindred" in a far-off land. We are 
such — " made in His likeness and image," 
but fallen out of everlasting right. He 
chooses, in sovereign grace, to stoop to 
these fallen creatures, and from them to 
"build" a woman, who shall be bride to 
His Son. We need go no further than 
His right to "do as He wills with His 
own" — provided He does wrong to none; 
for that is a necessity of Godhead — yet it 
is pleasing to find that His glory in grace 
is promoted by stooping to the lowest, 
just because they are the lowest; and so 
He "lays not hold of angels," for this 
bridal honor, though they too had fallen; 
but of the " seed of Abraham." 



56 "TEE GOSPEL OF TEE GRACE" 

This is the true doctrine of Election. 
It is a choice of the younger, to be forever 
over the elder — the sinner of man's race 
to be superior, in point of position, to the 
sinless angel. So Paul in illustrating it, 
at one point, uses the typical case of Esau 
and Jacob — and expressly refers to this 
mystery of the ages. 

To my mind it is the only solution of 
the doctrine of election that leaves our 
God with character unstained and re- 
splendent. To select from the same race, 
one to happiness and the other to misery, 
has been the struggle of ages to receive. 
It may be doubted if anyone ever really 
believed it ; while nothing can be more true 
than that no loving heart that ever beat 
in human bosom "wanted to believe it. A 
doctrine, from which everything good in 
us recoils, in instinctive horror, cannot be 
of God. 

And it is also true, that unless a fairly 
reasonable answer be given to the ques- 
tion: "Why put holy angels lower in the 



THE ELDER BROTHER 57 

scale of eternal honor than sinful men?" 
there will not be that hearty acquiescence 
in the allotment that ought to be felt by 
obedient creaturehood. 

" Shall not the Judge of all the earth 
do right?" is a question we are authorized 
to ask continually. It is not enough to 
ask, "May He not do as He pleases?" 
Certainly not, unless He pleases to do 
right. The law-maker cannot be a law- 
breaker and be guiltless. His exalted 
position aggravates wrong-doing. 

We therefore feel in thorough sym- 
pathy with the query of the elder brother, 
when he asks to be relieved of the diffi- 
culty that lies upon the very surface of 
this gift of the " best robe " to an offender. 
Ostensibly, it seems to put a premium on 
sin: a discount upon obedience. It is an 
honest difficulty. It is a fair question. It 
ought to be answered. 

There are two reasons. The first is in 
the Father's love and grace. The second 
is in the sinner's forlorn condition. First, 



58 "THE GOSPEL OF THE GRACE" 

" It is meet we should make merry and be 
glad." Second. " Thy brother was dead 
and lost ; is alive and found." Let us go 
into particulars a little, at these points. 
The matter is too important to pass 
slightingly. 

One thing is certain. Sin can never be 
petted or rewarded. No one but the devil 
can pet sin. God must loathe it ever- 
more — even when He forgives. That is 
the extent of even Divine ability in deal- 
ing with sin — to forgive the sinner. 
Where, then, does the "free gift" come 
to the Prodigal, that lifts him above his 
elder brother? 

In answer: First. Because these in- 
signia of honor and blessing are so many 
recognitions of the finished work of 
Christ; the Father doing honor to His 
Son through the sinner, and so honoring 
His own love, which is the source of all. 
This is the meetness of the closing words 
of the father: "My son— all that I have 
is thine — freely. A gift of a kid would 



TEE ELDER BROTHER 59 

be an insult to your perfect obedience. It 
would never have crossed your mind but 
for the 'fatted calf bestowed on your 
unworthy brother; but my love must be 
satisfied in this matter — not at your ex- 
pense. I do you no wrong. You are not 
lowered. I only take up unworthiness 
and put it in the highest place, because 
it is linked with Him who died that He 
might lift His poor devil-oppressed crea- 
ture to Himself. It is 'meet' that My 
love and His honor should be met!' 

And, second. " This exaltation is a com- 
pensation for suffering. Not a reward 
for sin. Oh, no! That, I can forgive — 
only that. But suffering I may compen- 
sate. Satan shall see of the travail of his 
hate, as My Son shall ' see of the travail 
of His love! This poor, down-trodden 
creature shall get to the highest point, be- 
cause Satan has put him in the lowest. 
And he shall be blessed till he forgets his 
former suffering. And the adversary 
shall taste the bitterness of his own malice, 



60 "THE GOSPEL OF THE GRACE" 

to the lowest dregs, in beholding his mis- 
erable victim not only delivered but ex- 
alted, by reason of his oppression, to the 
highest possible dignity — a seat upon the 
Redeemer's throne; to share His life in 
perfect oneness forever. ' The first shall 
be last; the last first.' Then only will 
grace be fulfilled, and Satan utterly 
foiled." 

"Which things the angels with out- 
stretched necks are looking into." They 
need to be educated up to it. But they 
will, in due time, accept it and rejoice. 
Amen. 



THE TWO SALVATIONS 



61 



The Two Salvations 
The Sinners ana the Saints 

WHAT CHRIST DOES FOR THE ONE: WHAT JESUS DOES 
FOR THE OTHER 

" Thou shalt not remove thy neighbor's landmark." 
—Deut. 19:14. 

What God "joins together"; that, Satan 
tries most strenuously to "put asunder." 
What the Lord carefully separates; that, 
the devil teaches men to confound. 

In nothing has he succeeded, more sig- 
nally, in obliterating God's landmarks of 
division, than in the clearly defined Scrip- 
tural difference between a sinner's salva- 
tion and a saint's. It will be the object 
of this brief paper to point out the cun- 
ning "devices," by which he has obscured 
the glory of both, by unifying what the 
Bible has divided. 

63 



64 TEE TWO SALVATIONS 



1 he Dinner 

The word, in its popular, technical 
sense — used thus for a clearer apprehen- 
sion, by the general reader, of the sub- 
ject — means one who has not yet availed 
himself of God's provision for his salva- 
tion: a rejecter of the Saviour; and so, 
"without God, and without hope in the 
world." 

Perhaps the simplest way to approach 
the whole subject is to analyze the posi- 
tion of this creation of God's, and clearly 
to understand, exactly, what he needs, in 
the premises. 

From Adam down, the uniform condi- 
tion of man is described as "lost." " Sin 
has entered into the world, and death by 
sin: so death has passed upon all, for all 
have sinned." Certainly all have not per- 
sonally, actually sinned: since more than 
half the human race die in helpless and 
innocent infancy — a prey to a malignant 



THE TWO SALVATIONS 65 

destroyer, who is "a murderer from the 
beginning." But it is true that "all man- 
kind descended from Adam by ordinary 
generation sinned in him, and fell with 
him." Every one begotten by a sinner is 
accounted a sinner; not by any just or 
righteous law — for the infamy of the 
helpless offspring sharing the guilt and 
misery of a progenitor is diabolical upon 
the face of it — but by the unjust and 
cruel enactment of the temporary "ruler 
of the darkness of this age." Adam, of 
his own free will, went out of God's King- 
dom of Light, into Satan's rival Kingdom 
of Darkness: he dragged with him the 
fruit of his loins, as part and parcel of 
himself (as Levi paid tithes in Abraham, 
Hebrews 7:5) : as well as the guiltless and 
helpless property over which he had un- 
limited control — the fish; the fowl; the 
beast of the field — and these all have lain, 
ever since, captives; slaves; victims — 
waiting a deliverer. 

The bargain made in Eden 6000 years 



66 THE TWO SALVATIONS 

ago, between our loving God and Saviour 
on the one hand, and the Cruel Captor 
and Master of Man — the Devil — was 
this : the Blessed God undertook to stand 
in our place and endure all that Satan 
could have otherwise inflicted on his vic- 
tim: this including — as far as the Bible 
informs us — death and the grave for the 
body; and death and hell for the soul. 
The proof of both is this: Christ, our 
Representative, suffered both. A slain 
Lamb — the vicarious offering of that 
dreadful day of sin and disaster — fulfilled 
the warning God had given: " In the day 
thou eatest thereof, thou shalt surely die" 

The pledge was redeemed on Calvary. 
On that basis, all who went before it were 
saved if they so willed: as well as those 
who follow after — if they so will. So far 
as deliverance from Satan's power was 
concerned, this substitutionary transac- 
tion settled his claims definitely and for 
ever. 

But the Destroyer had one hold upon 



TEE TWO SALVATIONS 67 

the lost, and Redeemed creature. For his 
will being untrammelled in the whole 
transaction, Satan still may deal with each 
child of Adam, as he did with Adam him- 
self. He may persuade them, of their 
own free will, to remain with him. If he 
can do that, he may destroy them yet. The 
election of Satan as God and master, is, of 
course, a rejection of the "Only Living 
and True God." We call it unbelief. It 
is the only thing that damns. 

This fatal choice of Satan may be ac- 
complished in various ways, all leading to 
the same goal. There may be a "neglect 
of the great Salvation," merely: there 
may be an insolent rejection; there may 
be indolence; or there may be hatred; the 
result is the same — the sinner stays where 
he is; on Satan's ground; in Satan's 
power; to share Satan's fate. The prison 
doors were opened wide, but the poor 
prisoner neglected, or refused, to come 
forth ; and the day of grace once past, the 
brazen gates close with a crash of doom, 



68 THE TWO SALVATIONS 

and deny him egress, however much he 
may then desire release. 

This is what a human will can accom- 
plish. It can destroy its owner: it can 
baffle the benevolent designs of God, to 
spare suffering, and transport to bliss. It 
can stay in its dungeon if it wishes; or 
bring "desolation" into its "house." 
Love divine may weep bitter tears of sor- 
row and disappointment, but it is helpless 
to save. It can only wring its hands with 
the bitter cry : " I have spent my strength 
in vain; I have labored for naught"; 
" Oh, how often willed I to gather you as 
a hen gathereth her brood under her 
wings, but ye willed not." Your will has 
prevailed — behold your house is left 
desolate. 

So far as the good God is concerned, 
there never has been a shred of difficulty 
in the way of any sinner being saved. He 
never can commit a sin that overtops 
God's dear love. Wherever " sin abounds, 
grace much more abounds." The Lord 



TEE TWO SALVATIONS 69 

asks no better warrant for taking His 
Prodigal Child to His arms, than His un- 
changed love. To present the Heavenly 
Father as one who sulks, till He is paci- 
fied: or will not have mercy till His out- 
raged dignity has been appeased, is to 
make Him more contemptible than an 
earthly father. The fifteenth of Luke 
answers all such slanders of theology, 
upon His holy character; and stamps the 
dishonoring theory of the Italian monk 
of the "Dark Ages," with the mark of 
disapproval which it richly deserves. 

A sinner's salvation, therefore, is sim- 
plicity itself — as God intended it should 
be. Satan's claim being answered per- 
fectly; his debt paid — principal and in- 
terest: God having no unsettled account 
against us — having "frankly forgiven" 
all we owed Him; there remains abso- 
lutely nothing to do, but "set to our 
seals," that God is true and good and 
loving. 

What other way can there possibly be, 



70 THE TWO SALVATIONS 

but a frank acceptance of His "free 
gift " ; a prompt acknowledgement of the 
goodness of His generosity, by freely re- 
ceiving what He so freely gives; and a 
thankful permission to the strong arm of 
His power to at once " translate us out of 
the Kingdom of Darkness into the King- 
dom of God's dear Son." 

This is being "born again"; or "born 
from above." As many as receive Him — 
God's gift to the world — are thus born 
into God's kingdom. By our first birth 
we are born, as children of the first Adam, 
into the Kingdom of Death. By the sec- 
ond birth, we are born into the Kingdom 
of Life. " The first Adam is of the earth 
— earthy. The second Adam is the Lord 
from Heaven." And while there can be 
no birth except as we will to be His ; yet 
is the "borning" — to coin a word — "not 
of the will of the flesh: nor the will of 
man, but of God." The Bible never says 
it can be apart from or without the will of 
man. That would not be true. But the 



birth is a miracle of grace and of God: 
though like the leper's uncleanness, it 
needs the question first propounded, 
"Wilt thou be made whole?" or to the 
blind man, " What wilt thou that I should 
do unto thee?" 

Scripture is very explicit on this matter 
of the sinner's salvation — answering all 
the objections that can possibly be sprung 
by a guilty soul, acted upon by the guile 
of Satan. 

He need not wait. "Now is the ac- 
cepted time — now the day of salvation." 
This would not be true if there were some- 
thing unperformed, the doing of which 
would possibly involve delay till to-mor- 
row. 

He need not be worthy. His title to 
salvation is unworthiness and helplessness. 
Luke 15 goes over this ground very thor- 
oughly: and Paul says the Lord can only 
" justify the ungodly." In fact, the point 
that our God specially "commends" in 
His love, is that feature of it that tells us 



72 THE TWO SALVATIONS 

while we were sinners, Christ died for us. 
And Christ died for us, because " God so 
loved the world" — bad as it was — that He 
gave His dear Son to do this very thing. 
Oh, how can we doubt Him, and read our 
Bibles? 

He need not work — or pray — or weep 
— before coming. Listen! " To him that 
worheih not but believeth " — the salvation 
is sure. It is He who <e beseecheth us to be 
reconciled to God " : not we who are to be- 
seech God to be reconciled to us. There 
is no such thought in Scripture as an un- 
reconciled God. Only an unreconciled 
devil and unreconciled men. The devil's 
mouth is shut by the Blood of purchase 
and atonement. The only question is, 
Will man be reconciled to God? Jesus 
weeps over our folly. We need to dry 
His tears rather than start our own. The 
only thing that will do this, is the accept- 
ance of His love-gift. 

This is the " Sinner's Salvation." It is 
given and never taken away — once ac- 



TEE TWO SALVATIONS 73 

cepted. His gifts and calling are without 
" change of mind." Once saved — f or ever 
saved. " Once a child always a child." I 
can never cease to be my father's child — 
once I am born. I can never be unborn. 
Thanks be to God! 

A Saint's Salvation 

This is as different from the sinner's 
salvation as two good things can possibly 
be unlike. A " saint," as spoken of here, 
is not the technical holy person; distin- 
guished from his fellows by an excess of 
sanctity; or one credited in the Divine 
record with "works of supererogation"; 
but the Scriptural synonym of one passed 
from death unto life, who has a holy life 
before him to choose and live, or reject; 
or neglect, and be adokimos — a "cast- 
away" — a vessel not meet for the Mas- 
ter's use; whose "crown" another 
"takes." 

It is like a sinner's salvation in this, 



74 TEE TWO SALVATIONS 

that success in it is irretrievably bound up 
with a free human will, that can accept or 
reject an offered mercy: can win by tak- 
ing, or lose by refusing or neglecting. 
Beyond this all likeness ceases. It is not 
to be had by an "ungodly" but a 
"godly" person. Piety and sanctity are 
indispensable : " Without holiness no man 
shall see the Lord," and enter with Him 
into the festivities that precede the mar- 
riage of the Lamb to the Bride of His 
choice. Only " to those who look for Him 
shall He appear," to conduct them to 
posts of honor and distinction, "in the 
throne and round about it," as cabinet offi- 
cers of the King. 

1. It is the reward of faithful work, 
and not a gift, at all. To work for a gift, 
is equivalent to rejecting it. " To him that 
worketh not " the free gift of everlasting 
life comes. That is the sinner's portion. 
But the saint, who is already a son, hears, 
now, his Father's voice saying — " Son, go 
work to-day in My vineyard": as a ser- 



TEE TWO SALVATIONS 75 

vant the command of the Master saying — 
"Work! and whatsoever is right I will 
pay you." He has — like Moses — "Re- 
spect unto the recompense of reward" — 
or " wages " of reward, as the word trans- 
lated " recompense " imports. If he does 
honest work he will be well paid, and get 
the plaudit, besides: "Well done, good 
and faithful servant." If not — not. 

2. It is something that we get, only 
when the goal is reached. Only then is an 
" abundant entrance " administered, to the 
faithful, into the " Kingdom of our Lord 
and Saviour Jesus Christ." But up to 
that, all is uncertain, because dependent 
on man's faithfulness. How different 
this, from a sinner's salvation. He gets 
eternal life at the starting-point; for " He 
that belie veth hath everlasting life" and 
shall not come into judgment — but hath 
passed from death unto life. But the 
saint — even if Paul — can say at every 
stage of his earthly career, "I keep my 
body under, lest at any time I should be a 



76 THE TWO SALVATIONS 

castaway." One act of faith will save a 
sinner, for it secures, for Christ's sake, 
the everlasting transfer from the devil's 
kingdom to God's. But the saint must 
secure his " abundant entrance " by " hold- 
ing fast the beginning of his confidence 
steadfast to the end." If not he misses it. 

Not that he loses what has been hon- 
estly and faithfully won. "God is not 
unrighteous to forget our work and labor 
of love." No righteous man, even, would 
take yesterday's wages, fairly earned, 
from a servant who had forfeited to-day's 
stipend, by unfaithfulness. And, surely, 
God is better than man. But at any point 
of the race ; the fight ; the day's work ; all 
that lies before may be lost and go to 
someone else, unless the saint holds out 
and holds on. "Let no man take thy 
crown," is the solemn word of warning 
that is addressed to sloth, frivolity and 
moral cowardice. 

3. Again, the "saint's salvation" dif- 
fers from the sinner's widely, in this, that 



TEE TWO SALVATIONS 11 

it is a reward for creature merit. This, 
perhaps, is the most striking contrast of 
all. Clearly, Scripture makes it out as 
wages for good work ; a prize for running 
swiftly ; a crown for fighting bravely. The 
God of truth can never say " Well done! " 
to the servant who has not done well : the 
"prize of the high calling" can only go 
to those who "press towards the mark" 
with strenuous exertion to obtain it; and 
the crown that belongs to the victor is won 
by many a blow given and received ; many 
a conflict ; and armor dinted and battered 
with thrust of sword, and stroke of battle- 
axe. When Paul came to be "offered 
up," this was his dying testimony; not 
that God was good and Christ precious; 
for that had been the unwearied testimony 
of his life; but he cried exultantly: "I 
have fought the good -fight: I have fin- 
ished my course (the race) ; I have kept 
the faith (not merely believed) : hence- 
forth (still in the future, to be obtained in 
due time) there is laid up for me a crown, 



78 THE TWO SALVATIONS 

that the Lord, the righteous judge, will 
give to me in that day,, and not to me only, 
but unto all them also that love His ap- 
pearing." Howplain all this is ! And every- 
where God recognizes what His "new 
creature in Christ Jesus" can do, when 
energized by the Spirit of God, and "con- 
strained by the love of Christ." 

In the sinner's salvation, all this is ex- 
actly the opposite. All that a sinner gets 
is through the merit of Christ, conjoined 
to his own demerit. All he gets is by one 
single act of faith in the yielding of the 
will, when he receives the free gift instead 
of rejecting it. He is ungodly, helpless, 
and utterly unworthy, instead of being as 
the victorious saint is, godly; strong; and 
thoroughly worthy. 

4. A sinner's salvation is all of grace. 
His call is the call of the " God of grace." 
But "the God of glory appeared to our 
father Abraham," and said — not "come 
to Me," but " come with Me — leaving thy 
father's house — to a land that I will show 



TEE TWO SALVATIONS 79 

thee, and I will make thee a name and a 
blessing in all the earth." God never asks 
a sinner to leave anything, not even his 
sins. The case is too urgent for that. No 
time or leisure for that. It is, "Come, 
and be saved " ; and 

"Just as I am, without one plea, 
But that Thy Blood was shed for me, 
And that Thou bidst me come to Thee, 
O Lamb of God, I come." 

In other words, I am to be saved in my 
sins or not at all. Then I am to be saved 
from them. "Christ" died for my sins 
according to the Scriptures, and therefore 
can save me in them. 

"Jesus" called such "because He shall 
save His people from their sins." God 
anointed the Blessed One " with the Spirit 
without measure " to do the first work : the 
only Sin-bearer this world has seen; and 
the only "Earthen Vessel" that could 
bear the pressure of the " Spirit without 
measure." He did it, and so was able to 
"do the Will of God" in saving sinners, 



80 THE TWO SALVATIONS 

in their sins. But Jesus teaches us how 
to be good, by always going about doing 
good, and healing all that are " oppressed 
of the devil "; " setting us an example that 
we should follow in His footsteps"; and 
thrust out practical sin, in the power of 
the Spirit, by practical holiness. This is 
the life that wins the crown and gains the 
victory. To "love the Lord because He 
first loves me," in the acceptance of His 
gift of grace — the only way I can pos- 
sibly show my love as a sinner — should 
be followed by love to my neighbor. The 
first secures my salvation as a sinner; the 
second wins my salvation as a saint. The 
"Blood of Christ" for a sinner. "Fol- 
lowing Jesus " for a saint. This is the un- 
failing order, and the symmetrical life. 
This is what Satan, with all his masterful 
guile, tries to disarrange and confuse. 

Continually, the adversary sets the poor 
helpless sinner to doing what none but a 
saved man can possibly do. Anything but 
coming to Christ to be saved. He will 



TEE TWO SALVATIONS 81 

tempt him, instead, to pray; to fast; to 
read his Bible; to go to church; to culti- 
vate sorrow for sin; to do anything and 
everything rather than the one and only 
thing God has enjoined — immediate 
coming to the Saviour. O the untold 
wretchedness he has wrought in this way! 
Is there a quivering heart among all my 
saved readers that has not felt the agony 
of the fiery darts that drink up the Spirit ; 
when Satan has urged unworthiness as a 
reason for not coming; and exhorted to 
fresh diligence in duty, in order to make 
the unfitness less crushing? 

5. A sinner's salvation glorifies the 
Saviour only; because He does all, with- 
out any co-operation whatever, save a 
simple acceptance of a free gift. But a 
saint's salvation shares the merit — Sa- 
viour and saint each having his own part. 
The Lord furnishes the strength, but the 
saint does the work. Paul says, fe I have 
fought"; "I have finished"; ee I have 
kept" "Not I, but Christ in me," he 



82 THE TWO SALVATIONS 

says, in acknowledging his indebtedness to 
his Saviour. He knew where his strength 
came from; but his own individual effort 
is also fully recognized. "1 can do all 
things, through Christ who strengthens 
me" — tells the part wrought by each. 

6. And this division of the two salva- 
tions indicates the comparative grandeur 
and worth of each. When we come to see 
where each comes from, we are ready to 
confess that what the Saviour does alone, 
must be a greater thing than what He 
does only in part ; the other portion being 
necessarily marked by the imperfection 
that attaches to everything that imperfect 
man touches. 

And, therefore, all theories of a sin- 
ner's salvation, that make the justifica- 
tion of an ungodly man an imperfect 
work: or a sort of "protoplasm" that 
needs development to give it value, are 
false to fact; and a marked dishonor and 
slander of the Blessed Saviour* A thief 
on the cross, counted worthy to mount, in 



TEE TWO SALVATIONS 83 

Christ's company, to the highest heaven, is 
the unanswerable proof that the "new 
creature in Christ Jesus "is as perfect in 
the " day of his creation," as was the tran- 
scendent creature of the sixth day, into 
whose imperial power was committed the 
beast of the field ; the fowl of the air ; and 
the fish of the sea. 

Yet how commonly, in the theories of 
men, is a justified "sinner" treated as a 
poor helpless babe; and only a " sanctified 
saint" as the full-grown man. Thus is 
the "finished work " of Christ degraded to 
a mere beginning of good things, that has 
to be supplemented by holy living before 
it is accounted as anything worth. This is 
what the adversary delights in. Nothing 
pleases him better than to exalt the crea- 
ture above the Creator, as this dreadful 
theory does. "The righteousness of the 
saint overtops the righteousness of God " ; 
and the "best robe" that Christ has 
bought with blood is of lighter worth than 
the " white robes " that the faithfulness of 



84 THE TWO SALVATIONS 

men has won. Such is the "confusion 
worse confounded" that treads upon the 
heels of a failure to discern the two salva- 
tions, that the Lord has made so distinct. 

7. A " saint's salvation " is impossible 
without a sinner's preceding it. But a 
sinner's can stand alone. This is another 
striking difference. The Saviour tells us 
that " if we are not faithful in that which 
is another's, how can we be entrusted with 
that which is our own?" This defies co- 
herent exegesis — till we see that the sin- 
ner's salvation covers the first clause and 
the saint's the second. The sinner's sal- 
vation is purely Christ's: bought and paid 
for by Him; given freely, by Him ; glori- 
fying Him. If we are true in that, we 
shall be entrusted with the lesser thing, 
that is wrought by us; exalts us; rewards 
us; crowns us. But the latter is depend- 
ent on the former. 

Therefore the call of the "God of 
Glory" comes to Abram because he had 
been true to the call of the "God of 



TEE TWO SALVATIONS 85 

Grace." Faithful in " that which was an- 
other's"; "his own" was committed to 
him in due time. And by patient contin- 
uance in well-doing he earned, fairly, the 
title of the " Friend of God." 

But he was intimately associated with 
others who never heard the call of the 
" God of Glory." Terah his father— good 
old man — essayed on one call, to follow 
both, and signally failed — dying in 
Haran. Lot heard another's call and 
companied with him for a time, till the fat 
pastures tempted him to "pitch his tent 
towards Sodom," and he died a "cast- 
away" upon the lonely mountain side. 
Neither ever received a call from the 
" God of Glory." Yet both were saved by 
grace; which is never more triumphantly 
" grace " than when it saves a failing saint 
atop of a lost sinner. 

Bear in mind, then, that the sinner's 
salvation, and the saint's differ — First, in 
nature; secondly, in object. 



86 TEE TWO SALVATIONS 

1. The Nature 

(1) A sinner's salvation is purely of 
grace. It is an absolute gift. A saint's 
salvation is of debt. It is the wages paid 
for work done. 

(2) The sinner's salvation is based 
upon the sinner's unworthiness. The 
saint's salvation is only calculated on the 
basis of the saint's worthiness. 

(3) The sinner's salvation is given at 
the starting-post. The saint's salvation is 
paid at the goal. 

(4) The sinner's salvation must be 
without work ("To him that worketh 
not," Romans 4), or else it is vitiated. 
The saint's salvation is strictly "accord- 
ing as his work shall be." 

(5) The sinner's salvation is uncondi- 
tional and eternal — save as a "willing 
mind" may be termed a "condition." 
The saint's salvation may be forfeited in 
its fulness, at any point along the road, 
and be taken by another ("Hold that fast 



TEE TWO SALVATIONS 87 

which thou hast, that no man take thy 
crown," Revelation 3). 

(6) The sinners salvation rests upon 
the righteousness of another. The saint's 
salvation depends upon his own righteous- 
ness. 

(7) The sinner's salvation is an in- 
stantaneous bestowal — never retracted 
("God's gift and calling are without re- 
pentance" — or change of mind on His 
part, Romans 11). The saint's salvation 
covers the whole space from regeneration 
to death, and is full of peril, within and 
without. 

2. The Object 

(1) The sinner's salvation glorifies 
" God and the Lamb " alone. The saint's 
salvation is the glorification of the saint. 

(2) The sinner's salvation meets the 
sinner's helplessness ("when we were 
without strength — Christ died for the un- 
godly," Romans 5). The saint's salva- 
tion meets the saint's ambition to do and 



88 THE TWO SALVATIONS 

win something; and satisfies that God- 
given part of our being by turning it into 
right channels ; so, preventing Satan from 
directing it to ignoble ends. 

3. The Lessons 

They are manifold and important. 

( 1 ) Paul's justification by faith alone, 
perfectly harmonizes with James' justi- 
fication by works. The one is describing a 
sinner's salvation. The other is accurately 
defining a saint's. 

(2) Abraham's "faith, counted to 
him for righteousness" is rounded and 
complete as God's love can make it. It 
stands by itself and can afford to stand 
alone, as a perfect salvation — needing no 
development or appendix. And Abra- 
ham's works are just as perfect in their 
generation — securing a crown that faith 
alone could not get. It takes an Isaac 
offered up, to climb to that. 

(3) Rahab was "justified by faith" 
when she received the spies, knowing them 



TEE TWO SALVATIONS 89 

to be Israelites, incurring no risk whatever 
by their coming to a public resort like hers. 
She was afterwards "justified by works/' 
when she had "sent them out another 
way." Between the first action and the 
last, lay risk of precious life; and every- 
thing dared and done, that would have in- 
volved her in a common destruction with 
the concealed spies, had they been discov- 
ered by the king's police. 

(4) Paul's confidence (Romans 8.) 
"I am persuaded JJ is reconciled with his 
great anxiety (1 Corinthians 9) lest he 
should be a "castaway" or disapproved 
as a vessel meet for the Master's use. He 
challenged the universe to " separate him 
from the love of God in Christ Jesus the 
Lord": while, he never boasted of the 
security of his crown, till the fight was 
fought out: the race finished; and the 
time of his departure was at hand. 

(5) All the unconditional proof texts 
of Calvin sweetly coincide with all the 



90 TEE TWO SALVATIONS 

conditional scriptures of Arminius. Con- 
flict is impossible. The first pertain to a 
sinner's salvation. The second to the 
saint's. 

(6) The comparative importance of 
both — inverted and distorted by popular 
teaching, in all quarters — is quite under- 
stood; and the Saviour's perfect work for 
us, is no longer degraded, by assigning it 
to an inferior place, and treating it as a 
" protoplasm " to be developed by careful 
training into something better — that 
"better," being something a poor sinful 
" creature of the dust " has done. When 
Christ's dear work on the cross for us is 
seen to be the " noblest work of God," in 
time or eternity; rounded; complete; fit- 
ting a thief on the cross ; a murderer in his 
cell; a wicked soldier on the red battle- 
field dying from a severed artery; a blas- 
pheming sailor washed overboard and 
drowned in two minutes — with but brief 
space to say to the Lord, " I believe"; a 
sodden drunkard dying in the gutter, and 



THE TWO SALVATIONS 91 

turning bleared eyes upon the Saviour of 
sinners; — fitting, all these for the imme- 
diate presence of God; a place in "Para- 
dise" — or the highest heaven we know; 
then, and not till then, will it be properly 
placed ; as far above what is wrought in us 
in the way of character,, as heaven is 
higher than earth : and the " best robe " of 
Christ's dear righteousness outshines in 
glory the "white robes" which are the 
" righteousness of saints." 

These precious truths may help some 
who are perplexed concerning the " strife 
of tongues " that of late has brought an 
old, old trouble to the surface, in the Free 
Church of Scotland. 

The " new lights " of theology — follow- 
ing good Thomas a Kempis — are laying 
special stress on " De Imitatione Christi," 
to the endangering of the only possible 
foundation of that imitation. "These 
things ought they to have done, but not 
have left the other undone." They are re- 
peating the failure of the Pharisee in 



92 THE TWO SALVATIONS 

Christ's time, as well as before and since. 
They ignore a sinner's salvation entirely. 
They do not believe in it. " Be a Christ 
rather than a Christian," is the taking 
motto. They hold to no atonement for 
sin. Rightly spewing out Anselm's horrid 
dogma, with the loathing it deserves, they 
substitute nothing for it. Christ died for 
our sins only in a tropical sense. He paid 
no debt. He transfers no righteousness to 
us — nor has transferred, our sins to Him. 
He died on the cross only to draw our 
hearts out in responsive love to Him. He 
died for us, to elicit gratitude; set us an 
example of supreme self-abnegation; and 
teach us lessons of love. He died to save 
us "from our sins," as the "power of 
God," in saving us from their power, and 
so freeing our captive souls. 

All of which is so sweetly true, that one 
is grieved afresh to think they teach that 
that is all. 

That Christ died to buy us from the 
hands of our worst enemy, as an absolute 



THE TWO SALVATIONS 93 

sine qua non, to doing all this other, they 
seem to have no thought. Of a salvation 
of a sinner; rounded ; complete ; requiring 
neither development nor addition, they 
are utterly silent. Alas! for the sons of 
men, when this specious system of self- 
Saviourism comes into vogue! "Flying 
without wings" is what it demands: — 
worse than "brick without straw." God 
help the poor deluded souls who try to be 
saved in such a way ! 

Yet it is the legitimate recoil from 
Anselmism. It is the opposite swing of 
the pendulum, that for 700 years has 
swung out of plumb, and on the side of 
slander against God. The souls that have 
started back at last, have gone so far from 
such an atonement, that they have a terror 
of propounding another. 

And Satan, who has been cunningly 
working in view of this reaction, has, 
" while men slept," " sown " such " tares " 
of unbelief in his own dreadful person- 
ality, that those good and scholarly men, 



94 TEE TWO SALVATIONS 

instead of going back to the doctrine of 
their fathers, which would save them, re- 
coil from it, because a full belief in a great 
and wicked devil is needful to receive it. 
They have been theologically trained, in 
fighting "Anglicans" and "Romanists," 
into a standing contempt for the "Fa- 
thers"; they have been taught by Satan 
himself to treat the doctrine of a personal 
devil as a nursery hobgoblin horror; they 
have been in the habit of apologizing to 
scientific men for their unscientific Bible : 
and so, have been "left to their own de- 
vices" in explaining away all atonement, 
worth the name. 

Is it any wonder that such "handling 
the Word of God deceitfully" is being 
sharply followed by a practical denial of 
the full authority of certain portions of 
Holy Writ: and a general "down- 
grade" movement on all the points of 
faith and practice once held sacred? 

If what I have written will " furnish a 
way of escape" to a single willing soul I 



THE TWO SALVATIONS 95 

shall be only too thankful. For the 
others, the time that tries "by fire" is 
almost upon us. The unrelinquished 
" Wood, hay and stubble " of false teach- 
ing will vanish in the searching conflagra- 
tion; all false doctrine will be transmuted 
into "shame and everlasting contempt/' 
and only "gold, silver and precious 
stones " of unconsumable Truth will abide 
the test. "Domine dirige nos" 



Other Books by EVANGELIST 
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